Thera 1.104: Khitaka
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(104):Khitaka Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses =104. Khitaka= Reborn in this Buddha-age at Sāvatthī in a brahmin's family, he heard, when grown up, of the great supernormal powers of Moggallāna the Great.1 And he thought: 'I, too, will become so gifted.' And impelled by prior causes he entered the Monk’s order under the Exalted One(Buddha), and by exercising himself in the training for calm and insight, acquired in due course sixfold abhiññā(higher knowledge). Then he, enjoying the various forms of supernormal movement, continued to bestow favour on beings by the wonder of those acts and by the wonder of training.2 When the bhikkhus(monks) asked him: 'Khitaka, friend, do you employ supernormal power?' he uttered this verse: ---- 104 Lahuko vata me kāyo phuṭṭho ca pītisukhena vipulena|| Tūlamiva eritaɱ mālutena pilavatīva me kāyo' ti.|| || ---- 104 Buoyant in truth my body, every pulse Throbbing in wondrous bliss and ecstasy. Even as cotton-down blown on the breeze, So floats and hovers this my body light. ---- 1 Cf. Moggallāna's poem, CCLXIII. 2 These are the first and third of the three sorts of wonders which the Buddha claimed to know (Dialogues, i. 277, cf. 88). The second was the 'wonder of manifestation' - i.e. thought-reading. ---- =1.11-4104 Commentary on the stanza of Khitakatthera= The stanza starting with Lahuko vata me kāyo constitutes that of the venerable Thera Khitaka. What is the origin? This one also, having done devotes deeds of service toward former Buddhas, accumulating meritorious deeds in this and that existence, was reborn as a commander-in-chief of the army of ogres at the time of the Blessed One Padumuttara. One day, seated in the ogre-assembly, he happened to have sighted the Master who was seated at the foot of a certain tree, approached Him, paid his homage to the Master, and sat down on one side. To him, the Master taught the truth (dhamma). He listened to the truth. (dhamma) experienced enormous ecstatic zest and delight, clapped his elbows (apphoṭento), rose up, paid homage to the Master, circumambulated Him and departed. On account of that act of merit, he wandered about his rounds of repeated rebirths among divine and human beings, and was reborn in a brahmin family in Sāvatthi, when this Buddha arose. His name was Khitaka. On having attained the age of intelligence, he heard of the state of great magical power of the Thera Mahāmoggallāna, became a monk being urged by his former cause (pubbahetu) saying to himself: “I shall become one possessed of magical power,” collected his mental exercise (kammaṭṭhāna) in the presence of the Blessed One, and doing deeds in the promotion of calm composure (samatha) and spritual insight (vipassanā) became an Arahant replete with six sorts of special knowledge (abhiññā) but before long. Hence has it been said in the Apadāna:– “The Monarch of men (dvipadindo), the bull among men, known by the name of Paduma, the possessor of eye-sight (cakkhumā), having come out of the woody forest, taught the truth (dhamma).There was a congregation of ogrea, not far from the great sage; those who arrived there together (sampatta) for whatever business (yena kiccena) looked on intently (ajjhapekkhiṃsu) there and then (tāvade). Having come to know the voice (giraṃ) of Buddha, and the teaching of immortality (amata) I became pious-minded and good-hearted, and I attended upon Him (upaṭṭhahiṃ) after having clapped my arms (apphoṭetvā). See the fruitful result of having well practised (sucinna) and of attending upon the Master. I did not have to be reborn (upapajja) in any evil existence in thirty thousand aeons (kappa). Twentynine (ūnatiṃse) hundred aeons (kappa) ago, I was a world-king named Samalaṅkata, endowed with seven sorts of gems. My depravity had been burnt: … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he lived realising (paccanubhonto) his variety of magical powers (iddhividha) with many an arrangement (anekavihitaṃ), owing to his familiarity (vasībhāvena) in magical power accompanied by distinction (savisesaṃ) and uplifting (anuggahaṃ karonto) living beings with his miracle (pāṭihāriya) of magical powers as well as with his miracle of mind control (anusāsanī). When asked by bhukkhus thus:– “Dear friend! How did you achieve (valañjesiṃ) your magical powers?,” he spoke a stanza intimating them that matter.-- 104. “My body does become wonderfully light (lahuko), on having been permeated by (phuṭṭho) abundant (vipulena) zestful happiness (pītisukhena). Like unto cotton (tūla) moved (erita) By the wind (nāluta), my body does but float about (pilavati).” They but say also: “Udāhavasena (by way of his joyous utterance).” There, lahuko vata me kāyo means: my bodily form (rūpakāya) happens to be wonderfully (vata) light (sallhuka) by me putting a stop to (vikkhambana) the hindrances (nīvarana). etc., taming my mind by means of fourteen methods as well as by the excellent mastery (suṭṭhu cinnavasībhāva) of the development (bhāvanā) of four foundations of magical powers (iddhipāda); by means of which I turn to proper use (perināmemi) of this putrid body (karajakāya) which is slow (dandha) and known as also grounded on (paccaya) the four great elements (mahābhūta); thus, is the significance. Phuṭṭho ca pītisukhena vipulena means: my body had been permeated with immense happiness accompanied by enormous ecstatic zest, pervading everywhere; thus, is the interpretation. This also, according as the body became light, it has been said for the purpose of showing the same. Indeed, there is reaching of the sense of lightness even along with the approach of the perception of happiness. Here, the pervading also of happiness should be seen by way of the physical from (rūpa) originating from it (taṃsamuṭṭhāna). How, however, is there the pervading of zest and happiness connected with the fourth jhāna? Indeed, it is the transcending zestful happiness (samatikkantapītisukha), thus, if this is true; this however, has not been said by way of the moment of the fourth jhāna; as a matter of fact (atha kho) it is by way of the previous (pubbabhāga). “Pītisukhena, with zestful happiness;” thus, however, with such happiness as is similar to being accompained by (sahita) zest (pāti). Indeed, here, equanimity (upekkhā) is happiness (sukha) also from the point of view of being connected (yoga) with distinctive knowledge (ñānavisesa), because of its nature of being peaceful; thus, is the significance. Likewise, indeed, it has been said thus:– “Sukhasaññañ ca lahusaññañ ca okkamati (he reaches (okkamati) the perception of happiness as well as the sense of being light).” He approaches, enters, touches and well arrives at the idea of happiness as well as the sense of being light).” He approaches. Enters, touches and well arrives at the idea of happiness as well as the sense of being light which spring up together with the mind of magical power (iddhicatta), either with basic (pādaka) jhāna as object of thought (ārammana) or the body of physical form (rūpakāya) as the object of thought (ārammana); thus, this also is the meaning there. Likewise also the commentator said in his commentary (aṭṭhakathāyaṃ); - “The idea (saññā) of happiness (sukha), namely, is the perception (saññā) well connected with (sampayutta) equanimity (upekkhā). Indeed, equanimity has been said to be peaceful (santaṃ) happiness (sukhaṃ). That self-same sense (saññā) should be understood (veditabba) as perception of being light (lahusaññā) also because of being clearly free (vimuttatta) from hundrances (vīvarana) as well as from such adversaries as wild thought (vitakka) etc. To him, however, who has becomes excellently light (sallahuko) resembling cotton (tūlapicu). In this manner, similar to the cotton piece thrown by wind (vātakhittatūla picu), he goes to the world of brahmās with his body being seen as extremely light.” Therefore, he said thus; “Tūlamaiva eritaṃ sālutena, pilavati va me kāyo.” Its meaning is – when I am desirous of going to Brahmā world or any other (heaven) by means of my magic power, then, my body becomes but jumping over (laṅghanto) the sky resembling cotton (tūlapicu) and mind (cittaṃ) moved by the breezy wind. The Commentary on the stanza of the Thera Khitaka is complete. ----